2:6 Disbelievers

‚Äč2:6 Certainly, those who disbelieve, it is the same to them whether you (O Muhammad) warn them, or do not warn them, they will not believe. 

After explaining the characteristics of those favored by Allah through His guidance from the Qur’an, Allah now explains the disbelievers. 

Disbelievers

Kafaru means disbelieved.

Kufr means disbelief, opposite of iman or belief.

Kufr also means ingratitude, which can be used for ingratitude towards Allah or mankind.

The root word is kafara meaning covering or hiding. Those who cover are called kuffar (e.g. the cultivators of land, they covered the seeds with earth, 57:20). The disbelievers are called kaafiruun.

Ad Dahhak said this refers to Abu Jahal and 6 people from his household.

Ibn Abbas said this refers to leaders of Medinan Jews e.g. Ka’ab ibn al Ashraf, Huyayy ibn al Akhtab etc.

Ar Rabi’ ibn Anas said it refers to the leaders of idolaters who were killed at Badr.

If we are accusing someone as a disbeliever, it is only allowed after his kufr is revealed from the Unseen after his death (people can change before death).

Indifference towards Warnings

Indzar means giving some knowledge and instill fear simultaneously. This is only used to warn someone against something they already know, but urgently.

This ayah is not discouraging mukmin to invite everyone towards the straight path. It is just explaining the attribute of kafiruun i.e. they wont listen, so that the mukmin wont be disheartened when rejected.

All hearts are within Allah’s control. When someone stops listening (especially due to ego) Allah will cover his heart so it will be harder to listen next time. A man can stop listening as he has freewill as decreed by Allah. Allah has the right to cover his heart as also decreed by Allah.

Similarly, from many ahadith, whoever lets an evil act, a black dot will appear on his heart. If he does a good deed, a white dot will appear. This will go on until his heart is either black or white totally.

Wallahu alam.

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2:2 The book

2:2 That is the book, in which there is no doubt, guidance for the muttaqin.

Zaalika (that) is used instead of haaza (this) to show the elevated status of Quran. Furthermore, it refers to the complete Quran in the heavens as Quran was not yet completely revealed and writted down when this verse was revealed.

Kitaab (book) is used to show that Quran is to be written down.

Laa rayba fee hi (No doubt/suspicion/need in it) meaning no falsehood and contradictions. Later in this chapter, Allah challenged those who have doubts regarding Quran to produce similar chapter themselves.

Al Qur’an is one of Allah’s quality, thus it is not a creation and not subject to time.

This kitaab is the hudan (good guidance, clarification), as an answer to our plea in Al Fatihah requesting for guidance towards the straight path.

Giving admonition, directions and calling towards the truth are the duties of the messengers and the believers. However, it is entirely Allah’s right to choose who among His servants are to be guided by the admonitions, directions and calls.

Lil muttaqiin (for those who have taqwa). 

Al Qur’an is a guidance for all of mankind as stated many times in it. Allah mentions muttaqun (those who have taqwa) as it is a condition to be guided by Allah, as Allah has the right to choose whoever He wishes to be guided.

Pre-requisite to be guided is to have taqwa (piety, warding off evil, fear & love of God) i.e. those who protect themselves by abiding to Allah’s commands and restrictions.

Taqwa is one of the themes of this chapter. Next 3 sentences described .

This theme, ie taqwa, is apparent in al Baqarah eg “worship your Lord so you may attain taqwa”. Same goes for ayat on fasting, jihad etc.

2:1 Alif Laam Miim

2:1 Alif Laam Miim

This is an example of mutashabihat (unclear/ allegorical) verses.

Some scholars interpreted them, some didn’t.

One of the wisdom of Allah using these types of phrases is to attract Arabic listeners. It is uncommon to construct an ayah only with disconnected letters. Furthermore, it emphasised that this Qur’an is revealed in Arabic language, similar to the language they use everyday, and their inability to produce similar chapter to it proved that this Qur’an is divine.

Allah knows best.

1:5 You alone we worship

1:5 You alone we worship and to You alone we seek help.

The third dimension of God’s singularity is Tawhid uluhiyyah: belief in Allah’s oneness in His right to be worshipped due to His oneness in ownership, power and all other attributes ie tawhid rububiyyah and asma wa sifat.

Uluhiyyah refers to:
1. Worship in awe and adoration
2. Servitude
3. Submission

U’budu means obedience.

Allah, from being mentioned as third person, changed to second person from this ayah onwards. This is normal in Qur’an, the many ways Allah used to convey His message.

Allah used plural i.e. we, indicating that Islam or religion in general is not a strictly personal matter but will affect society as a whole.

Allah should always be prioritised. Sometimes we put work or family before Allah, which indirectly shows how we positioned Allah in our hearts. Forgive us God.

1:1 In the name of God

1:1 In the name of Allah, the All Merciful (Ar-Rahman), the Most Merciful (Ar-Rahim).

These are the 3 most glorious names of Allah. Together, this phrase is refered as basmalah.

1. Allah was used in arabic language referring to the highest Lord. The pagans believed in Allah but they still believe lesser pagan gods e.g. hubal, lata, uzza etc.

2. Some people relates God to love i.e. Ar Rahim. Allah has all rights to choose who among His servants to be favoured and guided. That is why we pray to Him, dedicate our lives for Him and hope that He will choose us to be among those blessed. Allah is the most just, with our sincere efforts, we will be rewarded.

3. Ar Rahman is even higher than Ar Rahim as Ar Rahman is loving towards all creations, disregarding their beliefs and deeds. Allah provides for all of His creations regardless.

4. Allah used these names to:
– Attract attention of listeners from various backgrounds and understandings about God.
– Remind mankind that the gods referred to by mankind in worship refer to the same and only God.
– Enlighten mankind on His various names and attributes.

5. Always mention basmalah, hopefully:

  • We will be guided and supported.
  • We will be rewarded in the Hereafter as the deeds are intended for Him.
  • We will be mindful in transgressing His boundaries in achieving our objectives
  • We will be God-conscious and remember our place in the universe.

Wallahualam.

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